Kajkoj Máximo Ba Tiul
An invader, a thief, a lazy individual and now even a “terrorist”. That is what the “obvious” homeowners name the Mayans and the peasants who declare their land and territory. There isn’t a doubt that these lands and territories don’t belong to them. That is how the bishops of the Episcopal Convention of Guatemala described it within the pastoral letter “Cry for the Land” in 1988: “It’s the loudest, most spectacular and most determined cry that has ever existed. has been listening in Guatemala. It comes from tens of millions of Guatemalans chests that aren’t solely lengthy to personal the earth, however to be owned.
Women and men manufactured from white cobs and yellow cobs[1] that, then again, they really feel that they’re a lot tied to the fields, the planting and the harvesting; and then again, they’re expelled from the earth and prevented from sinking within the fertile fields due to the scenario of injustice and sin. They’re like foreigners within the land that has belonged to them for hundreds of years and they’re thought of as second class residents within the land created by their nice ancestors.
It shouldn’t be a cause for doubt to imagine that the authentic homeowners of the land and lands, particularly within the north, are the Mayan folks, who started to dwell in these lands , about 300 or 400 years earlier than our period. “We have been already right here,” earlier than the arrival of the Spanish, earlier than Hernán Cortés and Bernal Díaz del Castillo, who used these routes to achieve Golfo Dulce, now Río Dulce, and from there, return to Cuba. The Q’eqchi’, Ch’ol, Akala’, Lakandon, Manché, Mopan, Itz’aj, created confederations of cities and every with its personal autonomy.
It’s on this territorial place, the place they confirmed being aj ok’aleb’aal (Q’eqchi’), aj pan awix (Poqomchi), aj chu jib’ (Okay’iche’), that the which means, a human being manufactured from white and yellow cobs, because the Popol Wuj clearly states. These women and men have been good “junk’ab’al” (household in Q’eqchi’), nim laj paat (in Poqomchi), nim laj jay (Okay’iche’). The place they realized, they knew, about their sutam, which is way bigger than the borders of Kaxlan. There, they have been taught in regards to the oxlajuh (13) tzuul taq’ah (mountains/caves in Q’eqchi’). juyuq’ taq’a (in Poqomchi).
Due to this fact, they constructed their id, related to loq’laj ch’och’ (holy land). These lands that have been taken from them when the Kaxlanes arrived. The Kaxlans couldn’t enter simply, as a result of the cities stood for a few years after the cities of the West, till they have been decreased to cities by Fray Bartolomé de las Casas and his companions. These resettlements have been all the time partial, as a result of the folks of the north have been in opposition to the settlement mannequin and subsequently they known as them ch’ol winq, which suggests “rebellious women and men ” or “women and men who stand within the mountains.”
The Dominicans, to be able to management them, needed to resettle everybody for tax functions, however communities and cities all the time resisted. Those that resisted created communities within the depths of the mountain, constructing new cities. That’s the reason there have been areas the place they lived collectively with out together with which individuals belonged to them, creating multicultural areas, as till now.[2]. Due to this fact, it’s not unusual that the communities that have been evicted by the predatory mannequin that inspired the farmers of the realm are supported by different households and dwell collectively as their ancestors did.[3].
The concept of the komuun is smart right here. A precept that went to Christianity with the concept of komoniil. The Christian precept relies solely on the concept of Christian sharing, “No person stated it was their very own factor, however they’d every thing in frequent.”[4]. The komuun, as a Mayan system of life, was not solely associated to issues, but in addition to the care and safety of the land and the border. That implies that ok’aleb’aal or a ch’ol winq, his id, his spirit, his life, was carefully associated to his ch’och’el. On this approach, once they say goodbye to this place, they are saying: “Sa qanab’ la ch’el, la mulel, re xtawb’al b’aar xat ch’aal” (you’re leaving your land and your shadow. , to search out the place you got here from.” After which, it is smart, the concept of “ch’up”, “muxux” (navel).
The place did the Q’eqchi’ or Poqomchí construct all this? Of their nation and nation. If he was not the historic proprietor of those lands and areas, what now we have defined above wouldn’t make sense. As we discover in indigenous texts from the realm, written for a few years and in neighborhood data, which say that when the primary foreigners arrived and instructed them, “We personal the This land,” the neighborhood leaders all the time replied: “How do you say that, you’re the proprietor of this land, you could have named the river Ikbolay, the chook, the mountain-Itz’am, the corn-ixim, the toad-kopopo’? These names got by my grandparents, and so they have been handed right down to us by our fathers and moms, after we met in our junk’ab’al, after we went to plant , after we walked. (to be continued)
[1] The unique textual content reads: “corn males.”
[2] https://www.centroreflexionesnimpoqom.com/submit/repensando-el-territoriofinal considered June 24, 2024.
[3] https://www.plazapublica.com.gt/politica/articulo/desalojados-queremos-que-el-presidente-sepa-que-estamos-refugiados-debajo-de-losfinal considered June 24, 2024.
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